Women

Organising and living: An interview with Silvia Federici

Occupy

The question of organising reproduction in a cooperative way is especially important, because we cannot industrialise reproductive work, not at least the most laborious aspects of it, those related to childcare.  This is my critiques of Marx and the Left when they dream of a society where the machines will do all the work. Machines cannot do child-care. Thus, there is a huge amount of work that cannot be technologised. The only way to organise it, then, is to make it more cooperative. The individualized, isolated way in which much reproductive work is organised is killing us. So the idea of care-communities has many dimensions. There is the dimension of survival, but there is also the prefiguration of a new society. There is also a dimension of resistance and there is the reconstruction of the social fabric. 

Silvia Federici was born in Parma, Italy, and lives in Brooklyn, New York. She is Emerita Professor at Hofstra University and has worked as a teacher in Nigeria. Federici is co-founder of the International Feminist Collective (1972), and the Committee for Academic Freedom in Africa (1990).

Becoming citizens: the politics of women’s emancipation in socialist Yugoslavia

Chiara Bonfiglioli
Postwar Sarajevo

In 1946, for the first time, women’s rights as political, social and economic beings were inscribed in the new Constitution of the Socialist Federal Republic of Yugoslavia, as a result of women’s participation in the antifascist Resistance during World War Two. In the 1970s, thirty years after the inscription of women’s rights in the Yugoslav Constitution, the country had undergone a rapid process of modernization and urbanization. Nonetheless, socialist politics appeared progressive in comparison to the process of “retraditionalisation” of gender relations which took place in the 1990s.

In 1947 Didara Dukagjini, a seventeen-year-old ethnic Albanian girl raised in a wealthy family in the town of Prizren, was told by her father that she had to abandon her feredža/ferexhe, the full Islamic veil that covered her head and face when she ventured outside the house.

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